The Book of Enoch (1 Enoch, Charles translation) · 43 of 141 · tr. R.H. Charles
Chapter XXIV
XXIV. XXV. The Seven Mountains in the North-West and the Tree of Life . CHAPTER XXIV. 1. ⌈⌈ And from thence I went to another place of the earth ⌉⌉ , and he showed me a mountain range of fire which burnt ⌈⌈ day and night ⌉⌉ . 2. And I went beyond it and saw seven magnificent mountains all differing each from the other, and the stones (thereof) were magnificent and beautiful, magnificent as a whole, of glorious appearance and fair exterior: ⌈⌈ three towards ⌉⌉ the east, ⌈⌈ one ⌉⌉ founded on the other, and three towards the south, one upon the other, and deep rough ravines, no one of which joined with any other. 3. And the seventh mountain was in the midst of these, and it excelled them in height, resembling the seat of a throne: and fragrant trees encircled the throne. 4. And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever: and its fruit ⌈⌈ is beautiful, and its fruit ⌉⌉ resembles the dates of a palm. 5. Then I said: ' ⌈ How ⌉ beautiful is this tree, and fragrant, and its leaves are fair, and its blooms ⌈⌈ very ⌉⌉ delightful in appearance.' 6. Then answered Michael, one of the holy ⌈⌈ and honoured ⌉⌉ angels who was with me, and was their leader.
Themes
◆Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
The text features a 'mountain range of fire which burnt day and night' and mountains of 'glorious appearance', symbolizing the luminous quality of the divine presence.
All passages →◆Numerical Mysticismtheology
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
The vision is structured around specific numbers, notably 'seven magnificent mountains' arranged as three east, one founded on another, and three south.
All passages →◆Psychopomp Journeycosmology
Guided passage of the soul through afterlife realms.
Michael, an angel, acts as a guide accompanying Enoch through the visionary landscape ('who was with me', 'he showed me'), though the context is a living vision rather than post-mortem passage.
All passages →◆Spiritual Ascentpraxis
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
The passage describes Enoch's visionary journey to a higher place featuring mountains and a throne, representing an upward movement through heavenly realms.
All passages →Related passages · 5 parallels
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 9 (part 3)
“5.
Lanzone, Domicile des Esprits , p.
1; Dizionario , p.
1292.
6.
Maspero, La Mythologie Égyptienne ( Études , I.
ii., p.
207); Jéquier, Le Livre , p.
3 The eastern mountain peak was called Bakhatet, and the western Manu.
7.
I.e.…”
Both passages describe mystical landscapes with significant symbolic mountains and fields, representing the afterlife or divine realms. They share the theme of a journey to a sacred place where the deceased or the visionary encounters divine beings and experiences purification or enlightenment.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 80)
“Having gone to the north of the Aaru Field he makes his way to the eastern portion of the tuat , where according to one legend he becomes like the morning star, near[6] his sister Sothis.[7] Here he lived in the form of the star Sothis, and…”
Both passages describe a journey to a sacred or divine place involving symbolic landscapes and celestial bodies. They share themes of transformation and ascension, though within different cultural and religious contexts.
◆egyptian|The Egyptian Heaven and Hell|Chapter 5 (part 5)
“close to Heliopolis; if this be so, Sekhet-Aaru was probably situated at no great distance from Abydos, near which was the famous "Gap" in the mountains, whereby the spirits of the dead entered the abode set apart for them.
We see from thi…”
Both passages describe mystical realms with distinct features and divisions. Passage A details the Egyptian afterlife, Sekhet-Aaru, with its agricultural themes and various sections, while Passage B describes a vision of seven mountains and a Tree of Life. Both texts use vivid imagery to convey their mystical concepts, showing a parallel in their use of symbolic landscapes to represent spiritual realms.
◆finnic|The Kalevala|Rune IIc
“Straightway to the oak-tree turning, Thither stalks the mighty giant, In his raiment long and roomy, Flapping in the winds of heaven; With his second step he totters On the land of darker color; With his third stop firmly planted, Reaches h…”
Both passages describe a significant tree that is felled or central to a landscape, symbolizing a transformative event. The tree in Passage A is an oak that, when felled, brings about changes in the natural world and societal welfare, while the tree in Passage B is a Tree of Life that is central to a sacred landscape. Both trees hold profound symbolic meaning and are integral to the narratives of their respective traditions.
◆gnosticism|Gospel of Thomas|Logion 19
“Jesus said, "Blessed is he who came into being before he came into being. If you become my disciples and listen to my words, these stones will minister to you. For there are five trees for you in Paradise which remain undisturbed summer and…”
Both passages discuss mystical trees in a paradisiacal setting that confer spiritual benefits or immortality. The Gospel of Thomas mentions five trees in Paradise, while the second passage describes a Tree of Life among seven mountains, both emphasizing the eternal nature and spiritual significance of these trees.